بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
وَالعادِياتِ ضَبحًا
By the snorting chargers.
EXEGESIS
ʿĀdiyāt (chargers) is the plural of ʿādiyah, an active participle taken from the root ʿ-d-w which means to go beyond, overstep, or to exceed the limitations and boundaries of something. It also means to move quickly, above the average speed, as if running, hence, charging horses or camels (ʿādiyāt).
Ḍabḥan (while snorting) is an adjective describing the chargers. Literally, ḍabḥ is the burning of wood at its highest temperature which brings about a change of state or colour. In the verse’s context, it refers to a specific sound made by the horse, not neighing or whinnying but of heavy breathing when it runs at its greatest speed. The simile between the panting or snorting chargers and burning wood perhaps illustrates the intensity of speed and its effect on the horses. During the night, raiders would often place a muzzle on the horse’s mouth, preventing noise reaching the enemies, and naturally they breathe heavier than normal when running.
EXPOSITION
The opening verses highlight God’s oath upon the charging battle horses suggesting their worth and merit. Some verses of the Quran demonstrate examples where God transfers greatness from personalities to objects by means of association. Examples include the shirt of Prophet Joseph (a) (12:96) and the wooden chest of Prophet Moses (a) (2:248). In this chapter, contextually, since the act of jihad is deemed sacred, attention is given to the fighters who are worthy of great divine praise, such that the battle horses share praise by extension.
REVIEW OF TAFSĪR LITERATURE
Rāzī speaks of the different opinions held among the earliest exegetes concerning the interpretations of al-ʿādiyāt referring either to the battle steeds or the camels of the pilgrims. ʿAṭāʾ, Qatādah, and Mujāhid, among others, have preferred the former. However, the second reading, attributed to ʿAbd-Allāh ibn Masʿūd and allegedly to Imam Ali (a) among others, explains its reference to the hajj pilgrims as they ride their camels from Arafat towards Muzdalifah and into the heart of Mina. Ḥāʾirī favours this opinion, deeming it worthy and a befitting interpretation overall, the evidence of which is taken from the following narration; ʿAbd-Allāh ibn Abbas narrates: ‘I was sitting in Ḥijr Ismāʿīl when a man approached and enquired the meaning of al-ʿādiyāt ḍabḥan – and so I answered that they are the battle horses fighting in the way of God, they rest during the night and prepare their meals with the ignition of small fires. So, he left and went to Imam Ali (a) who was sitting near the well of Zamzam and asked the meaning of the same verse. The Imam asked him if he had enquired of its meaning from anyone before approaching him, and the man replied in the affirmative and said: “I had asked Ibn Abbas, who explained its reference to the warhorses that charge towards their enemies.” The Imam then asked for me and when I stood next to him, he said: “Do you give opinions on matters you have no knowledge of? By God, the first battle in Islam was Badr, and we did not have any horses except two, one belonging to Zubayr ibn al-ʿAwām and the other to Miqdād ibn al-Aswad. How is it so that al-ʿādiyāt is in reference to the horses? Rather, it refers to the camels that ran from Arafat to Muzdalifa and finally to Mina.” Upon hearing this I retracted my statements and accepted the meaning of Imam Ali (a).’
However, this hadith is strange in its content and seems to have been designed for a purpose. Considering that Ibn Abbas was only thirteen years old when the Prophet passed away, this question and answer should have happened long after the demise of the Prophet, and yet Imam Ali (a) refers to the absence of horses in the Battle of Badr, while many other battles took place after that in which Muslims had plenty of horses.
Keeping in mind that the two readings are vastly different to each other – one suggesting hajj and the other jihad – Mudarrisi endeavours to reconcile both versions. He opines that if these verses are about the hajj pilgrims, it does not challenge the context of jihad. Hajj is a form of jihad in itself – a spiritual struggle such that a sinner purges himself from misdeeds and acts of disobedience. Its strenuous actions and different modes of worship can be harsh and challenging for the pilgrim. According to him, these verses can be applied for both the lesser jihad and hajj.
Furthermore, it must be noted that although most of the exegetes explore the possibility of al-ʿādiyāt as camels, there is contextual evidence which shows that it may not be an authentic opinion.
Firstly, it is believed that the chapter was revealed in 8 AH and for Imam Ali (a) to refer to al-ʿādiyāt as camels during hajj cannot be the intended meaning. The prescriptions for the hajj and its Quranic relevance were not revealed until 10 AH. Therefore, for a verse to be revealed before the actualisation of an event is deemed incorrect.
Secondly, it is said that the word ḍabḥan is more appropriate for horses as per the experts of the Arabic language, and Ibn Abbas may have concluded his opinions based on the norms of the Arabic language.
And finally – as explained by Tabatabai – considering the overall narrative of these verses, there is less conformity of al-ʿādiyāt referencing the pilgrims’ camels but fits very well with battle horses. And so, the interpretation of horses charging towards the battlefield is more befitting and suitable for this chapter.
Thus, it is fair to conclude that the narrative is about jihad, and it seems that the opinion that it was about hajj was merely invented and falsely attributed to Imam Ali (a) to deny the merit that the chapter may attach to him.
INSIGHTS FROM OTHER TRADITIONS
- At the noise of the stamping of the hoofs of his strong horses, at the rushing of his chariots, and at the rumbling of his wheels, the fathers shall not look back to their children for feebleness of hands.
[1] Ayn, 2/213.
[2] Tahqiq, 8/78.
[3] Bahrayn, 2/390; Lisan, 2/523.
[4] Raghib, p. 501.
[5] Tahdhib, 4/129; Bahrayn, 1/284.
[6] Raghib, p. 501.
[7] Mudarrisi, 18/389; Shawkani, 5/587.
[8] Razi, 32/258; Mizan, 20/345.
[9] Thalabi, 10/268; Tabari, 30/176.
[10] Andulusi, 5/514.
[11] Tabrisi, 10/803.
[12] Hairi, 12/209.
[13] Nur, 5/656; Tabrisi, 10/529; Razi, 32/258.
[14] Mudarrisi, 18/290.
[15] Thalabi, 10/268.
[16] Mizan, 10/346.
[17] Jeremiah 47:3.